This essay examines distinction made by David Hume between the "vulgar system" and the "philosophical system" as explanations for belief in the continued and distinct existence of objects. Via a reconstruction of the arguments by Hume, the essay analyzes how these systems attempt to account for human perceptual experience. The vulgar system conflates perceptions with objects, while the philosophical system posits a double existence of both, yet neither can adequately explain the causal link between them. Furthermore, the study engages with interpretations of readings on Hume by considering the double existence counterargument by Pears and the systematic explanatory hypothesis proposed by Mackie to circumvent the need for naive realism. Finally, the essay evaluates the strength of these criticisms and considers their implications for Hume's overall skeptical position regarding external objects. The skepticism of Hume regarding the possibility of establishing a firm foundation for epistemic belief in external objects remains potent, even in light of these attempts at providing alternative explanations.

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The term “NGO” is not inherently Chinese; it is a borrowed term introduced into the Chinese language. To define it accurately, it is necessary to trace its dual origins: the origin of the term itself and its introduction into China. As a foreign term used in Chinese, “NGO” requires a dual examination of its origins and its pathway into Chinese discourse. This article primarily explores the roles and functions of non-governmental organizations (NGOs) in disease prevention and control. It begins by clarifying the definition and classification of NGOs, followed by an in-depth discussion of their unique roles in disease prevention and control, including health education and promotion, monitoring and reporting, as well as the provision of medical services and material support. By presenting case studies of NGOs’ participation in disease prevention and control both domestically and internationally, the article demonstrates their practical contributions. Additionally, it analyzes the current situation of NGO involvement in disease prevention and control, covering research methods, data sources, participation status, and representative cases.

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With the development of the Internet, various social media have gradually become popular among adolescents, and their influence on the formation of adolescents' self-identity has attracted more and more attention. Based on the self-perception theory of Erikson, Marcia and Piaget in developmental psychology, this paper deeply analyzes the relationship between social media use and adolescent self-identity. Through the review of related theories, this paper explores the two sides of the influence of social media on adolescents' self-identity: on the one hand, it provides adolescents with diverse information and broad social space, which is conducive to self-exploration and personality display, and promotes the positive development of self-identity; On the other hand, it also brings many negative effects, such as triggering false self-presentation, resulting in the confusion of adolescents' true self-awareness. This paper puts forward countermeasures and suggestions for future research directions from the three levels of family, school and society, aiming to provide theoretical basis and practical guidance for promoting the healthy development of adolescents' self-identity.

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: The theory of rationality and the view of life are two integral aspects of Zhu Xi’s philosophy, encompassing both cosmology and the concept of life. Zhu Xi identified the concept of “conscience” (心), which embodies the essence of both the “theory of ‘Li’“ (理本论) and the “theory of ‘Sheng’“ (生本论), as a fundamental linkage connecting three logically progressive propositions: “Heaven and Earth regard life generation as their conscience,” “‘Ren’ (仁, benevolence) is the conscience of Heaven and Earth in generating life,” and “Holding the conscience of Heaven and Earth.” The process of life generation by Heaven and Earth inherently possesses the attribute of supreme goodness, expressed as “Sheng Sheng” (生生, producing and reproducing life). This process gains further significance through the value ascribed to “Sheng Sheng,” which is realized in the human world as the benevolence (‘Ren’) exhibited by humans toward all things. Furthermore, the original benevolence inherent in Heaven and Earth’s act of producing and reproducing life can be discerned through human contemplation and reflection. By embracing the conscience of Heaven and Earth, humans facilitate the return of the value inherent in “Sheng Sheng.” The profound meaning of “the oneness of Heaven and man” and “manifesting heavenly virtues in humanity,” central to Confucianism as represented by Zhu Xi, unites the essence of life with ethical values. This synthesis bridges the connection between the universe and life, establishing a significant precursor to the philosophy of life in China.

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